in their quarterly book as in Painted Harlot p. 60 62 63. Yet not being under Hand and Seal when I put forth my Book De Chr. Lib. c. They wrote me word that if I did not call in and condemn that book that they would come out with their Narrative c. By which I saw the popish Maxim fulfilled viz. No Faith or Covenant to be kept with Hereticks And when they saw me thus resolved not to trust their Promise nor to take their Words they then chose rather to give me a Deed to secure me under the Feoffees Hands and Seals and Jos Bangs and Philip Cranniss are witnesses to it which being large I shall only recite a few words out of it shewing that I have power to hold a Meeting to appoint a Meeting to speak in a Meeting to write in the Meeting in a word whatever in former days I did my Power is the same So that I fear not G. W's other CONSEQVENCES I am provided against their Arbitrary Wresting my Property out of my Hands as they have done to too many viz. Memorandum That on the 15th day of August 1678. We who are Feoffees for the Meeting-House in Hallowel-Row in Milden-Hall in the County of Suffolk do by this our present Writing acknowledge That Fra. Bugg of the same Town and County gave towards the purchasing the Burial Place and building the said Meeting-House with the out House appertaining to the same the Sum of twenty-Pounds and five Shillings And thereby hath as great an Interest in the Meeting House as any of US or any OTHER PERSON WHATSOEVER * What think you George had not I as good a right as you that never gave penny to it viz if you will keep Covenant And we do by these presents as well in Consideration of the said twenty pounds towards the Purchase aforesaid as also for divers other causes and considerations according to the Power resting and residing in us do Covenant grant and agree to and with the said Fra. Bugg That he the said Francis Bugg shall from time to time and at all times hereafter have possess and enjoy the same Ingress Egress and Regress Vse and Possession which he the said Francis Bugg formerly enjoyed †Mark that without the Let Hinderance or Molestation of the People called Quakers § Be sure you keep Covenant I shall tell you of it else Now George I think I am out of the reach of your other CONSEQVENCES yea out of your power of thrusting me forth of your Meetings as you have done others and then call them distracted and the like I will assure you they had not need be distracted that deal with you but have their wits about them or else they shall soon feel the effect of your other CONSEQVENCES but I now am past the fear of your Councel-Table your Friend Penn's Interest or Geo. Whitehead's other Consequences Obj. Well but some may say what will they go to Law or what other Consequences can G. W. mean We thought them to be great Sufferers and not so subject to go to Law Answ That they will go to Law and upon small Trifles too I can shew it their Judgment For Tho. Crisp in his books had but mentioned 2 of the Letters of the Names of some of their Ministers that lived in some immoralities and Richard Richardson their then Clerk to their second days meeting who wrote for the Church viz. their Society and on their behalf sent him a Letter to consult his interest c. The Abstract of which follows c. Tho. Crisp London the 31 5 Mon. 1682. Thy Book I have not read others have them only thy Letter remains by me wherein I find thee charging Friends with Whoredom Theft Cheating Breaking and other Immoralities thou mayest consult thy own safety this is not matter of Religious Controversy but civil Moralities the Church will require no such satisfaction from thee But they cannot restrain men in their civil concerns from seeking Justice in a legal way ††G. W. If that be your opinion that 't is lawful to seek Justice in a legal way what makes you so angry with me for getting a Justice Warrant for you to the intent that I might get you to own your scandalous book Judgment fixed c. Did not I seek Justice against a publick Defame in a legal way which I have in part obtained viz. Your owning your Book c. which is in order to farther satisfaction You seemed very kind to the Justice in omitting his Name but you have pointed at him saying there ☞ he dwells viz. at DORNHAM IN SUFFOLK which is all one to telling his Name which when he saw it he saw through your Sophistry and gave a right Character of your temper in that Affair c. c. And if so that the very mentioning 2 Letters of a Name put them in such a Fret and Passion I hope they will bear with others if they seek a Remedy against them for their slanderous Tongues and Pens Neither did I think it necessary to trust to their promise whom I have found so false in so many cases for my security if I had I should soon have felt G W's other CONSEQVENCES And as to their being great Sufferers I know that many of their Hearers are but it was ever the way of their Ministers to save themselves as my book the Painted Harlot c. sets forth But yet I remember one thing which will discover how they love to magnify their Sufferings and account such great Sufferings which indeed are no Sufferings at all as the next Chapter will sufficiently make appear so that it is no Apostacy from the Articles of the Christian Faith to separate from the Quakers and their Errors CHAP. IX Sheweth that the forsaking the Quakers is no Apostacy from the Articles of the Christian Faith SAmuel Cater one of their insignificant Preachers had a Meeting at Phakenham in Norfolk which as it stands in their Quarterly book will tell after ages that Sam. Cater was fined 20 l. and distrained * See their Quarterly Book at Hadenham in the Isle of Ely c. and that for Preaching too And this will look great and exalt his Name and crown his Memory tho indeed he did not suffer one Shilling however there it stands as an honourable and valiant Suffering unless it be lately cancelled and blotted out as it ought to be The Passage which I having a providential opportunity took out of their Quarterly book stands thus Samuel Cater for being at a Meeting at Phakenham in Norfolk on the 4th day of the 5th Month called July Anno 1670. preaching and publishing the Gospel of Peace One Ann Wats a Woman Informer told the Officers who came with a Warrant and had him before one Christopher Colthorp a Justice who fined him Twenty Pounds which Warrant and Conviction was sent to the Justices in the Isle of Ely namely John Laney Henry
as none seem more exasperated at Persecution than themselves whilest the very Fathers of it decrying the fierceness of some Countreys whose Incendiaries they were and still are Nay for all their venerable esteem of the Pope's Infallability they have not stuck to censure his roaring Bulls though procured by their own means That many unacquainted with their practices are ready to believe them what they say themselves to be whose Morral is to have two strings to their Bow to be Ambo dexter and furnisht with meanings to suit the compass of all occasions Now As this was a most grand piece of Hypocrisie in W. Penn's now Friends the Papists so it is the same in my old Friends the Quakers of which for these three Instances of his I could give Thirty had I room to inlarge See p. 78. to the end of this Treatise to avoid repetition Next for his method a Caveat c. p. 35. To conclude If we would not receive a Thief until he has Repented let the Papists yea and Quakers too first recant his volumnious Errors not known in Scriptures nor ever heard of for 300 nay respecting the Quakers we may say 1600 Years together after Christ c. And altho' I do not approve of all W. Penn hath writ who sometimes have writ against Popery so warmly as no Man did exceed him yet when 't was like to be Rampant here his Applause thereof was too apparent yet in this case I like his method and do intend to abide by it Object But some may say if their Tenents be thus bad as their own Books sets forth would it not be a proper Method to go to their Meetings and there to make it manifest to and before their young Disciples Answ I sent a Letter to them sometime in July last of the same Import and though I have a Propriety in their Meeting-House as set forth p. 51. yet they not only refused to grant that I might freely come but in that they have their Religion as they call it established by Law as they Dream they gave me threatning words c. An Abstract of the Letter they sent me is as followeth viz. FRAN. BUGG Thine received I conceive that neither thy Twenty Pounds in the House nor the Covenant with our Friends dated 1688. will justifie thee for taking up the time by us set apart to worship God In controversie either as a Subject under the present Government or as a Christian For darest thou say that the Settlement by Law of an undisturbed worship to all Dissenters is not good and commendable and that a penalty upon the Violators thereof is not just Francis beware of such consequences and disturb our Meetings no more least such thy pretended Vindication proves thy great disadvantage both as a Man and as a Christian c. To which I returned this Answer Joshua Bangs I dare not say but that a Settlement by Law of Gods worship is good and commendable And I am glad you so deem it and begin to own your Establishment by Law though I must tell you that yours is rather indulg'd than establisht and you stand upon your good behaviour And as to your second Proposition i. e. That a Penalty upon the Violators of it just I agree with you also but withal I must tell you that neither that Law that thus settle and establish you of which you make a great boast nor yet your License either doth or can take away my Right in the Meeting House c. But if you according to your new Opinion did always account it commendable to have God's Worship establisht by Law and a Penalty upon Violaters of it is just do not you therein condemn your Brethren whose ancient practice was frequently to disturb the establisht Worship of God And do you not therein justifie the practice of such as Whipt Stockt Imprisoned and Fined your Brethren for violating and disturbing such a Worship so establisht by Law Yea you acquit them of the Sin of Persecution with which you formerly charged them but now you begin to threaten me to beware of the consequences which may fall on me both as a Man and a Christian c. By which Letter from Josh Bangs 't is plain what they would be at had they Power which God grant they never may But if they had so long as my property in the House remains so long God permitting me Life and Health I shall at times visit them in order to shew them their Errors still resuming my frequent Challenge That if they will give me a Months notice I will meet any four six or ten of their ablest Preachers in Milden-Hall and prove them guilty of the Errors in this Book laid to their Charge Thus Noble Bereans have I finished my Epistle to you in which I have truly and fairly stated the Quakers Creed shewed the way how to deal with them and by their recited Letter what they would be aâ— had they Power so that unless they publickly recant of their Errors and under the Hand of six or more of their Chieftains condemn their pernitious Principles have nothing to do with them beware of their gilded Pills and remember Ireneus 's saying Whilst Hereticks speak like the Faithful they not only mean otherwise than they say but clean contrary and by their Tenents full of Blasphemy they destroy the Souls of those who with their fair words suck in the Poyson of their foul Opinions See his third Book against Heresies c. and now shall conclude with these words I writ in 1668. viz. To write no more I long since did intend But none but God knows now when I shall end For still I find when I think all is done As much to write as when I first begun Sept. the 7th 1692. Francis Bugg The Contents of this Book IN the Epistle to the Bereans the Christian Creed the Quakers Creed Remarks upon them and a Method prescribed to deal with the Quakers In the Introduction the Quakers against the Quakers Martin Luther's Resolutitn and Dr. Barns his Example pursued desiring to read both sides THE Quakers Proposition to dispute page 2 Twelve Errors charged on the Quakers Doctrine p. 3 Separation from the Quakers no Apostacy p. 8 Arch-Bishop Cranmor once mistaken in the Papists p. 12 Hugh Latimer once mistaken in the Papists p. 14 Martin Luther's Humility manifested p. 14 The Quakers deny Christ p. 16 Dr. Barns Martin Luther and John Bradford's Confession of Sin p. 18. 19. The Name Christ the Quakers attribute to themselves p. 20 The Quakers make their Writings Equivolent to the Scripture p. 21 The Quakers render the Scripture uncertain and fallible p. 23 The Quakers and Papists agree in not reading Scripture in their Worship p. 24 The Quakers not Addressing nor Praying for King William and Queen Mary p. 27 The Conference between F. B. and G. Whithead p. 33 A large Quotation of Dr. Barns against Imposition p. 37 G. Whitehead's Narrative confuted p. 50
Spirit contrary to the Prophets contrary to the Apostles contrary to the Ancient Fathers and contrary to the Spirit Faith and Principle of the blessed Martyrs but such hath been the art of these Deluders that as they have undervalued Christ calling him a Garment a Vail a Figure c. So have they undervalued the Holy Scriptures by calling them Carnal Death Dust the Serpents Food and the like Antichristian names as anon I shall shew so that it will be hard to perswade their Disciples to read the Scriptures cited And if they do yet not to yield them that Authority which G.W. gives to their speaking by the Spirit who says That which is spoken from the Spirit of Truth in any is of as great Aurity as the Scriptures and Chapters are and greater c. Ser Apoll. p. 49. Oh the consequence of this monstrous opinion if HE that was born c. be not the Christ but a Garment a Vail a Figure c. Then why did not the Prophets foretell that a Virgin should conceive and bring forth a Garment That a Virgin should conceive and bring forth a Vail a Figure c. Oh monstrous So that it s no marvel that you do not pray in the Name of Christ beg pardon in the Name of Christ since you own Him only as a Garment which waxeth old or as a Figure c. Object But perhaps some of your own People may say is it indeed such a Christian duty to make Confession of our Sins to God and to beg Pardon for Jesus Christs sake If we indeed believed it a duty we would notwithstanding the practice of our Teachers who we know does not practice the same c. Answer I hope then there is some such Bereans still left how thin soever they be amongst you and for their sakes in my book The Quakers detected and their Errors confuted c. I laid down many precepts to which I refer you as also to the Scriptures in the Margin and if you read the Scriptures you shall not read one book from Genesis to the Revelations but you shall find some precept which may strengthen you in this your duty And that I may not leave this point without warrantable proof I will add to the Testimony of the Prophets and Practice of the Apostles and the Precept of Christ who has taught his Disciples and in them all that follow them in the same Faith to say Forgive us our Sins c. The Practice and Judgment of the blessed Martyrs who unanimously as a Cloud of Witnesses concur with the Judgment and Practice of the primitive Chistians And against the singular opinion and singular practice of your Ministers who though they pretend and make you believe they have a Spirit beyond all the Forefathers it is indeed being rightly interpreted a Spirit contrary to all the Forefathers of the Christian Race First then hear Dr. Robert Barnes viz. The whole Church prayeth LORD forgive us our Sins See his works p. 254. wherefore she hath spots and wrincles But by acknowledging them through the Merits of Christ her wrincles be scratched out c. Next hear what Martin Luther says touching this particular duty viz. But thou wilt say the Church is Holy the Fathers are Holy it is true notwithstanding See his Commentary upon Gall. p. 36. albeit the Church is Holy yet is she compelled to pray Forgive us our Trespasses so tho the Fathers are Holy yet are they saved through the Forgiveness of sins These two have given joint Testimony that 't is the Churches Duty nay she is compelled to confess and beg pardon of her Sins I come next to holy Bradfords practice that humble and constant Martyr of Jesus Christ in his Epistle to his London Friends which for the excellency of it I could willingly have recited the whole but brevity forces only an Abridgment viz. To all that profess the Gospel Fox's Acts Monuments p. 1176 1177. and true Doctrine of our Lord and Saviour Jesus Christ in the City of London John Bradford an unworthy Servant of the LORD But with THEE is Mercifulness that thou mighst be worshipped Oh then be mercyful unto us that we might truly worship THEE help us for the Glory of thy Name be merciful unto our Sins for they are great Oh heal us and help us for thine Hoaour let not the wicked people say where is their GOD On this sort my right dearly beloved let us heartily bewail our Sins repent us of our former evil Life and heartily and earnestly purpose to amend our Lives in all things continually watch in Prayer diligently and reverently attend hear and read the Holy Scriptures By which you may perceive Firrst This holy mans humility acknowledgeth himself unworthy Secondly The like is not to be found in any of the Quakers former books His acknowledging his Sins Thirdly That he begged pardon for His Mercy sake Fourthly His holy Resolution and heavenly Exhortation And now to finish this Chapter I shall conclude in the words of Dr. Barnes whose Faith in Christ does as much differ from the Faith of and Principles of the Quakers as Light from Darkness See their 3d. and 4th Principle in the first Chapter For in Him which they call a bodily Garment and which they say they can never own to be Christ did this blessed Martyr at the Flames confess to be his LORD and Saviour also his practice of asking Pardon of Sin is directly contrary to their practice pray hear him Dr. R. Barnes his protestation which he made at the Stake concerning his Faith in Christ Jesus I am said he come hither to be burned as an Heretick and you shall hear my Belief Acts and Monuments p. 610. whereby you shall perceive what erronious opinions I hold and now hearken to my Faith I believe in the Holy and Blessed Trinity * I have often marvelled why the Quaker would not own the word Trinity but now I do not since they deny the 2d Person that created and made all the world I believe that without mans will or power Christ Jesus was conceived by the Holy Ghost and took Flesh of the Blessed Virgin Mary That he suffered Thirst Hunger Cold †Which he could not do as he was God but as he was man viz. the man Christ Jesus and other Passions of our bodies Sin excepted according to the saying of St. Peter I belive that this his Death and Passion was the sufficient Ransom for the Sins of all the world * Then surely he was more than a Garment or Vail or Figure and the Quakers saying they can never own this bodily Garment to be Christ as their phrase is t is as much as if they had said they do not own the Christ of GOD. And I believe that thorow his Death he overcame Sin Death and Hell And that there is no other satisfaction unto the Father but His Death and Passion only Mind this ye
But since you prayed for and addressed your selves to King James by Name why can you not as well pray for Their Majesties by Name Well but since you can bring the Scriptures to cover and excuse your not addressing or praying for them by Name where do you find any Text for calling in and hindering the Sale of the Widow Whitro'ws Book aforesaid That is the Question which in your next you are desired to answer And tho I hope you did not order it to be burned as I am told and that by one of your own People too that George Whitehead ordered my Books to be burnt throughout all his Dominion I am sure therein he followed Rome exactly The way is first condemn the Man then condemn his Books but first burn the Man then his Books And sometimes when she cannot help it she do's otherwise and so do you you have first condemned me as a Self-condemned Apostate next my Books you have order'd to be burnt But I have not as yet heard that you have ordered a Stake to be prepared for me I do thank GOD you cannot 't is an old saying 'T is good that curst Cows have short Horns You that burn my Books if you had power which GOD grant you never may I would not trust you to burn me I tell you what thoughts soever I had of you in 1686 I have worse thoughts of you now And G. W. is one principal Man that hath raised these thoughts First By his defaming me endeavouring to destroy my Reputation according to the Jesuits Morals and the Papists Practises to the Martyrs all along Secondly By charging me in divers things as a great Criminal where his Conscience tells him I am clear * Particularly his second Charge in his last where he finds no Cause And Thirdly That instead of seeking Peace in the way of Peace he acts as contrary thereto as light is to darkness And tho he writes three Books against me in nine Months time yet he exposes me the Contentious Person And thus he goes on and says He neither consults Events nor fears Effects And the People his Disciples love to have it so if they did not they would not suffer such a Make-bate such a peevish waspish Man to sit and scrible one Book after another and yet will not come forth to prove his Accusation nor defend his Charge wherewith he and his Brethren stand charged And now by this my Book I do hereby challenge four or six of their ablest Preachers to come forth in the vindication of their Twelve Principles in the first Chapter if they can giving me a months notice and I will GOD permitting meet them in Milden-Hall and prove them erroneous and pernicious to the Christian Religion As also accept of the Three Charges exhibited by George Whitehead against me in his last Pamphlet styled The Contentious Apostate recharged c. And this will be better than everlastingly to print And tho in 1682 you would take no notice of what is said de Christiana Libertate p. 213. nor in the Painted Harlot c. p. 70 71. Yet if you look therein you may perceive my then Resolution in case you proceeded in that base and unworthy way in which S. Cater began tho indeed I always took G. W. to have a hand in that Book I say I was resolved to spare no Arrow which might light on the skirts of this well-favour'd Harlot tho I can say I have been slow and if I could any way have prevailed with them in the least to have acknowledged their Faults wherein they had done amiss it would have abated the edge of my Pen which has been severe upon G. W. as his just Demerit for his great Injustice and base way of writing Thus at present I only refer him to his Grandfather's practice Pope Leo X. * and others see Fox's Acts and Monuments Fox's Acts and Mon. p. 238 416 417 483. p. 238 416 417 483. But to return I remember George Fox put forth 2434 Queries to all the Scholars and Doctors in Europe to answer and bid them come out of their Holes Dens and lurking places into the Fields we shall see said George whether you can draw your weapons c. The said Questions consist chiefly in these and the like words viz. Quest What is a Genetive Case What is a Dative Case What is a Participle What is a Dipthong What is a Noun Why are these Declined And why is the word called Declined Who was the first Author of it And by whom it came And why is the word called Adverb And what is an Adverb the word itself and where was its rise c See for more of them in Battering Rams c. p. 18. This Book G. F. intituled A Primer for all the Doctors and Scholars in Europe printed 1659. And now what if I for once thrust in a Query amongst these or at the end of them as I found it the other day in an untoward Book intituled The Jacobites Catechism p. 5. to George Whitehead * He and three more deliver'd this Address at Windsor to King Charles the Second wherein they shewed what they were for who about the time of the Execution of the Lord Russell presented to King Charles the Second an Address crying out extremely against all HELLISH PLOTS AND TRAYTEROVS CONSPIRACIES The meaning was against the Lord RVSSELL the Lord Essex Sidney Cornish Bateman c. The knotty Query is this that followeth c. Query What made the Quakers no more concerned for the loss of those brave Patriots of your Country Essex and Russell c. who lost their Lives in defence of your Country and its Liberties c Come George this is as I said a knotty Question it will be difficult for you and W. P. to answer for all your subtilty and cunning tho many observe you are much fill'd therewith as most of the Jesuitical Race Well I will not insist too much on this Point lest you say I expose you But why should you talk of Exposing I only tell you your Duty And are you so proud having had the Rein to propose Questions to Bishops Ministers Presbyterians Anabaptists and all sorts caling them Witches See Edw. B's Works p. 54 55. A just Rebuke to 21 Divines c. The Way cast up c. Saul's Errand c. Truth 's Defence c. Plain and peaceable Advice c. Rusticus c. Devils Sots Conjurers Beasts Tinkers Moll 's Lizards Fiery Fighters such as can defend their Religion with the Sword to be turned into the Pit eternally Blood-thirsty Tyranical Projects c. Now if I should call you so then you might say I expose you but I only tell you of your Duty and remind you of the Leaven of the Pharisees which is Hypocrisy CHAP. VII Shews that forsaking the Quakers is no Apostacy from the Articles of the Christian Faith I AM now come to the Conference I had with George Whitehead
Glory Honour Power Might Majesty and Dominion for evermore Amen Now Noble Berean whether Christian or Quaker for some such I hope their are in every Society If thou doubt or question the soundness of this recited Creed pray examine and read these following Scriptures for thy Information and Satisfaction Luke 2.10.11 Acts 5.30 31 32. and 10.39 to 40. Acts 1.9 Micah 5.2 Psal 2.7 and 16.10 Zeck 9.9 and 11 12 13. Mark 1.10 Acts 2.22 to 32. Numb 24.17.19 Duet 18.15 Isa 9.6 7. Luke 24.4.51 John 20.12 Matt. 28.2 Acts 3.13 to 32. and 4.10 11 12. Heb. 7.25 and 9.24 John 17.20 21. 1 John 2.1 2. And here thou wilt find that he that was born of the Virgin the Glorious Angels call'd Christ the Lord And you will find that the holy Apostles said him that you slew and hanged on a Tree him hath God exalted to be both a Prince and a Saviour yea and Christ the Lord whose Body was not of a Perishing Nature for it saw no Corruption And that all the Prophets gave witness to this Jesus Christ the Saviour of the World Now if on the contrary you find in the Quakers Creed that they believe and say that they cannot call him Christ who thus was born of the Virgin who was by wicked Men slain and hanged on a Tree if you find them to say his Body was of a perishing Nature and if you find as you may perceive p. 78 79. of this Treatise that the Quakers Prophets give witness to G. Fox instead of this Christ that they call him G. Fox the Branch the Star the Son of Righteousness and put the North of England for the Town of Bethlehem then maist thou have cause to think that their Notions invert the Faith and seek to overturn the Christian Religion Read Try and Judge The Quakers Creed I. A Question to the Professors p. 33. NOW the Scriptures do expresly distinguish between Christ and the Garment which he wore between him and the Body in which he came between the Substance which was vailed and the Vail which vailed it Lo I come a Body hast thou prepared me there is plainly he and the Body in which he came There was the outward Vessel and the inward Life this we certainly know and can never call the Bodily Garment Christ But that Heavenly Treasure which appeared and dwelt in the Body Remark Come into the Light and see if this Creed of theirs be not contrary to the Testimony of the Blessed and Glorious Angels Holy Apostles Blessed Martyrs and true Confessors for these 1600 Years here you may see if you will but come into the Light I mean to the holy Apostles Writings wherein they differ from all Christians they cannot call his Body Christ only a Garment a Vail a Vessel What! Did the Prophets fore-tell that a Virgin should conceive and bring forth a Garment Is this their Scripture Language they so often call for in Opposition to the Trinity and Sacraments Oh horrible Blasphemy But to this agrees John Whitehead's Doctrine in their Book The Quakers Refuge fixed c. p. 37 38. viz. Nothing which was Mortal was called Christ The Quakers Creed II. A Quest c. p. 22. IF I or any one else have felt the saving Arm of the Lord revealed in us If we have felt a measure of the same Life Power and Anointing revealed in our Vessels as was revealed in his Is it not of the same Nature Is it not the same thing Is not Christ the Seed And is not this Seed sown in the Heart Now if this Seed spring and grow up in me into a Spiritual shape and form Is not Christ then formed in me If I be ingrafted into and grow up in it Am not I ingrafted into Christ And do I not grow up in him And is not this the same Christ that took upon him the Body of Flesh and offered it without the Gates of Ierusalem Is there any more than one Or is there any other than he Is Christ devided is there one Christ within and another without Remark Come and see thou searching Berean and behold the Quakers Creed They cannot as in the first Branch of their Creed call him that was born of the Virgin Christ him that by wicked Hands was slain and hanged on a Tree Christ And no marvel if the same Christ that offered up that Body or Garment or Vail or Figure as they frame it be in them as they say it is even the very same that suffered Death at Jerusalem Oh horrible Blasphemy The Quakers Creed III. A Quest p. 20. TO whom do the Names and Titles of Iesus and Christ chiefly and in the first place belong Do they belong to the Body which was took by him or to him who took the Body For that which he took upon him was our Garment even the Flesh and Blood of our Nature which is of an Earthly perishing Nature And p. 27. Is not the Substance the Life the Anointing called Christ where-ever it is found doth not the Name belong to the whole Body and every Member in the Body as well as to the Head so that the Name is not given to the Vessel but to the Nature to the Heavenly Treasure to that which is of Him in the Vessel Remark From the Premises pray observe though they propose this Branch of their Creed by way of Query yet do but turn it and you shall observe the true and natural consequences of it is 1. That the Name Iesus and Christ do not so properly belong to the Body as to the Treasure in the Body here they seperate that which GOD hath for ever joyned together See their Book viz. The malice of the Independant Agent p. 23. Confusion and whereas they say that His Body was of an Earthly perishing Nature read Acts 2.27 and 13.35 and their Error soon appears And the Name Christ say they belongs to the whole Body as well as to the Head yea and to every Member of the Body so that they having the Light the Treasure the Life of Christ in them even the same that suffered Death at Jerusalem to be in them And the Name Christ not properly belonging to that Body which suffered Death at Jerusalem as aforesaid c. The Name by their Logick belongs to every believing Quaker so that there is as many Christs by their Doctrine as there is believing Quakers Oh horrible Blasphemy Read Matt. 24.24 The Quakers Creed IV. G. F.'s News coming up out of the North p. 14. 15. 34. A Word to all you Deceivers who deceive the People and Blasphemers who utter forth your Blasphemies and Hypocrisies that tell People of a Sacrament and tell them it is the ordinance of God Blush blush and tremble you who live in the Witchery and bewitch People Page 14. So Dust is the Serpents Meat their original is but Dust which is but the Letter which is Death their Church is Dust and their Gospel is
F. Bugg's property in their Meeting-House maintained p. 51 Sam. Carter's Sufferings a Sham and Trick p. 55 A Challenge propos'd about Wives against Husband p. 57 The Quak. common Bankers or Purs-mongers p. 61 Thom. Ellwood's Confession that their Ministers take Money p. 64 The Quak. preach for Money Hirelings amongst them p. 62 The Christian Quak. Creed differ from the Foxonians p. 69 Mr. Archer's Query which Silensed G. Whitehead p. 74 As the true Prophets bear witness to Christ Acts 10. 39. to 43. so do the false Prophets with one Mouth bear witness to G. F. p. 78 An ERRATA Redar My distance from the Press and other Accidents have occasioned some Errors in this Treatise both in points Letters in spelling and Words the most material whereof are here noted which thou art desired both to Excuse and Correct The Introduction Page 1. line 18. for lote read late p. 1. l. 25. for thus r. the. p. 2. l. 10. for Rolick r. Pollitick p. 2. l. 14. for surely r. sorely p. 2. l. 23. for Cuter r. Cater p. 3. l. 24. for stroke r. strike p. 4. l. 27. for bids Commmand r. Bids or Command p. 4. l. 35. for this r. his p. 4. l. 36 for as craved r. and craved p. 6. l. 40. for Qua Volumne r. Quae Vnmaskt p. 5. l. 33. for pole r. pale p. 6. l. 44. for Ludam r. Ludum p. 8. l. 24. for first r. false p. 9. l. 13. for be noe r. be more p. 9. l. 14. for the r. by the. p. 10. l. 10. for matter r. Martyr p. 12. l. 6. so a Rinn r. Rind The Book Page 2. line 6. for at every read at any p. 2. l. 23. for race r. foot p. 2. l. 28. for discorded r. discovered p. 3. l. 31. for Rayment r. Garment p. 6. l. 5. for Quak. Chal. p. 6 r. p. 3. p. 8. l. 28. for either r. either by p. 10. l. 32. for omnis r. omnes p. 18. l. 36. for stratched r. stretched p. 22. l. 34. for rine r. Rind p. 23. l. 8. for Imposture r. Imposter p. 25. l. 13. for proclaim r. practice p. 25. l. 18. for Advice of r. A device of p. 26. l. 2. for Pologitico r. Pologetico p. 26. l. 20. for Apostate r. Apostasie p. 40. l. 13. for different r. indifferent p. 42. l. 36. for mundam r. in mundum p. 43. l. 14. for Audland r. outland p. 45. l. 13. for S. B. r. F. B. p. 45. l. 15. for make r. made p. 45. l. 27. for transcribe r. subscribe p. 45. l. 34. for freely r. fairly p. 50. l. 10. for as r. at p. 51. l. 18. for the forth r. near the fourth p. 53. l. 32. for Defame r. Defamer p. 53. l. 32. for Dornham r. Downham p. 66. l. 18. for the primer r. A primer p. 73. l. 9. for And meer r. And that for meer in l. 10. for And the r. And taught Advertisement Several Books wrote by the same Author and Sold by Mr. Gwillim in Bishopsgate-street against the Great James Book-seller in London viz. The I. Entituled De Christiana Libertate c. The II. The Painted Harlot both stript and whipt c. The III. Reason against Railing c The IV. The Quakers detected c. The V. Innocency vindicated c. The VI. Battering Rams against New Rome c. The VII One Blow more at New Rome c. The VIII New Rome unmaskt and her Foundation Shaken c. THE INTRODUCTION Friendly Reader HAving already wrote several Books against the Errors and evil Practices of the People call'd Quakers and finding their Answers so Evasive and Remote from the Point in Question so filled with Railing and Abusing Language Equivocations Pervertions and Forgeries That were it not to make a further Discovery of their dangerous Principles which are very Pernicious to the Christian Religion I should rather chose to be Silent and bear all their Reproaches Slanders and Scandalous Defamations with which their Books are filled Then to trouble my self or my Reader with any Reply to their Contentious Pamphlets For though G.W. charges me to be Contentious yet he hath Wrot Three Books against me to my one against them viz. in nine Months time especially Considering that by several Books already Extant they are very much unmasked And their Vizard in a great measure is taken off particularly by that Excellent Book Intituled The Quakers Unmasked their Double Dealing and Falshartedness Discoverd c. in Quarto Printed Anno 1691 which doth Amply set forth their Temporizing As well as their Writing and Printing against the Presbyterians and Independants for being engaged in the Lote Wars in the most Revengful and Aggravating Terms their Pen could Express Notwithstanding they themselves were equally concern'd with them in the same Cause and Quarell Exhorting and Incouraging Oliver his Army and Officers Not to leave off till they had set up their Standard at the Gates of Rome let your Soldiers go forth said they with a free and willing Heart that you may Rock Nations as a Cradle * Bat. Rams p. 5. and the Qua. Vnmasked p. 5 6 7. Thus next Book I refer to is that Intituled A looking Glass for the Quakers in two Columns which sets forth their two fast Practice in writing against the Papists when under and on their behalf when uppermost viz. in the Reign of the Late King James c. both which Books are Sold by Mr. Gwillim Bookseller in Bishopsgatestreet and stands unshaken by their Answers And remain firm Testimonies against their Temporizing their turning with the Times their Base Insinuations against others more Righteous then themselves c. The next Book I Refer too is that of mine Intituled Battering Rams against New Rome c. And that Intituled The Painted Harlot both Stript and Whipt c. The first reciting Ten Instances of their deep Hypocrisie which they have not been able to confute The Second discovers the Imperiousness of their Ministers and the mischief of their Impositions who in the Year 1675 made an Un-Scriptural Law or Ordinance at their Yearly Meeting that their hearers should constantly meet And Neither forsake nor Remove nor Decline their Meeting like Worldly Fearful and Rollitick Professors And they themselves Refused to stand in a like suffering Capacity with them By telling their Names and Habitation See Paint Harlot p 5. insomuch as that in the loss of 13550 lib. Odd money their Ministers never lost 50 lib. But this Book did surely vex these Mediantes for it touched their tender part as Erasmus once said of the other Monks and to be Revenged on me they Printed and Exposed me to be an Informer though at the same time they knew me to be no such manner of Person But so far from it as that they knew me to be one of the greatest sufferers by Informers in all these Parts yet such was their Implacable malice that they therein followed the Example of the Jesuites whose
Reputation from their Malitious Charge of Self condemned Apostate and with Dr. Martin Luther say See M. Luther Commentary upon Gall. p. 51. viz. VVherefore GOD Assisting me my forehead shall be more hard than all Mens Foreheads here I take upon me this Title according to the Proverb Cedo nulli I give place to none Yea I am glad with all my heart to be called Rebellious Contentious and Obstinate and here I confess I am and ever will be Stout and Stern and will not one Inch give place to any creature Charity giveth place for it suffereth all things believeth all things hopeth all things but Faith giveth no place yea it can suffer nothing according to this Ancient Verse Non patitur Ludam fama sides occulus that is Mans good Name his Faith his Eye will not be dallyed withall wherefore a Christian as touching his Faith can never be too stout neither must be Relent or give Place no not the breadth of an hair Thus Reader you see Martin Luthers opinion that a Mans good Name is not to be dallyed with all as well as his Faith nor yet his Faith no more than his Name And as it ever was the Papists practice to fix some ill Name upon the Martyrs and to Cloth them as the Heathens of old with Bears Skins that their Doggs might fall upon them and worry them the more fiercly so hath it been the practice of New Rome witness the Names that G. W. and his Brethren have given my self and others * De Chr Lib. p 15 but as Luther was tender of his Name and Ready to Vindicate his Faith and Christian Profession from the Infamy of the Papists slanderous Tongue so I hope to follow his stepts therein and also to shew that I am not Contentious in the sence G. W. Represents me as may appear by a Letter I sent him an Abstract thereof is as followeth viz. To George Whitehead these GEorge I have seen your Book The Contentious Apostate and one Blow c. wherein I find you so false and unworthy as that your Brother Rudyard does not exceed you Oh George did I once think when I visited you in Norwich Goal Anno 1660 to find such Fruit from you I tell you nay I had then better thoughts of you George are you not ashamed to pertend that God the Righteous Judge knows the Integrity of your Soul viz. That you have sought Peace in the way of Peace and for a quiet Composer of Differences See his Book Judgment Fixed c. p. 356 And do you not blush to tell God in this your Printed Prayer that you are indowed with a Spirit of Righteous Judgment c. And yet in the same Book justifie your Brother Rudyard Samuel Caters Lawyer in a most abominable Lye And in this book The Contentious Apostate you tell the World that I and my Company were in the Gallery where your Ministers usually sit when you came in Altho there was not one Man of my Company with me in the Gallery as Hundreds can testifie with many other Gross Lyes c. with what Conscience can ye then appear in Print so wretchedly false and thus Appeal to God the searcher of the hearts well Notwithstanding this and all your former Provocations Lyes and Slanders yet if S. Cater G. Smith Jos Bangs and your self will meet me at a convenient place and Retract what you have Printed that is false and which you cannot make appear to be true * * Mark the Condition and the Equallity of this Proposition I do promise to cease all further Prosecution whether by Print or otherways and that not for your sake who as you have said in Print neither Consult Events nor Fear Effects ††See his Introd to Judgment fixed c. but for the sake of the well meaning thô misled People Amongst you for you like Abner have raised the War and have been the chief Instrument of the Young Mens thrusting each other thorow but will not with him say shall the Sword devour for ever Nor yet seek Peace in the way of Peace according to your pretences and that to Almighty God but through your Cunning and Malicious Craft thinks to wound Asahell but he pursues you more warily and desires no weaker Adversary notwithstanding all your weapons of War And your boasting Goliah like Thus I leave this proposition to you and give you Fourteen days to consider of it to prove whether you mean as you say viz. to seek Peace in the way of Peace Fra. Bugg Sept. 13. 1691. BUt instead of Answering this Equal Proposition about a Month after I saw his Third Book in Print Stilled The Conten Apost Recharged c. which after I had read and considered I drew up certain Principles of theirs This is the Third Book G. W. wrote against me in Nine Months time which renders him the Contentious Makebate Collected out of their own Books as at large in the First Chapter following which upon the 22 day of November last I carryed to their Meeting and their told them that I had Received another book of G. Ws. against me which I could prove first in divers parts yet if G. W. or any four of their Preachers would appear in Vindication thereof I with the the like number would meet them and prove them First Errors and very pernicious to the Christian Religion And Secondly That it is no Apostacy from the Christian Faith to separate from a People who are Erred so manifestly from the Faith once delivered to the Saints and that they might be prevailed with all to come out of their Holes Dens and Lurking places to dispute according to their own Proposition in the Epistle of Edw. Burrous in the Front of his works in Folio where to any mans thinking they seem ready to Dispute they striki up their Sleeves they make bare their Arms they open their Hands and Fingers and life up their Voice and say come Priest come Professor * See the first Chapter following We would gladly be made manifest to all the Worlds that we may freely give as many of the Wisest and Ablest of the Priests and Professors a meeting for to Dispute at any place in England and upon this we will engage with them and with any of our Enemies of what Sect and Profession soever to the Intent only that Truth may be Manifest and Imbraced and Deceit and Error discovered and denyed let them appoint time and place and profer terms at their own pleasure c. Now Reader what could be said more what could be said plainer and to ones thinking we have them fast enough but behold all this is to deceive and Inveagle thee into a belief of their Simplicity Plainness and Integrity when alas they mean nothing so they design no such Plainness 't is but a Sham a Trick to dazle thy Eyes and to deceive thee and this I shall prove to their shames viz. I took
certain of their Principles in Print out of their Books And upon the 22th of November 1691 carried them with an Abstract of the recited Epistle to their Publick Meeting and there Read the Charge Read my Challange In the words of their own Proposition to the intent that if they would have answered my Challange and Dispute the Points according to their said Proposition in their Epistle the world should never have seen them by all which 't is plain that I have not been Contentious in the sense G. W. would represent me as also it may appear the recited Letter to G. W. Dated September 13th 1691. But if contending for the Faith once delivered to the Saints and against the Errors of the Times be a Crime I will say with David I am resolved to be no more Criminal and thereing follow the Example of the Christian Raco and that it is so would farther appear if all my Charges Challenges Querry's Protestations Allegations Impeachments Appeals Propositions Remonstrances Speeches Passages and Letters which from time to time I have wrote upon this foot against their Illegal Arbitrary and Tyranical Usurpations Erronious Principles and Dangerous Tennets I say as it would shew with what great Cost Labour and Travel I have herein Discharged my Duty so if they were made Publick they would declare to all the world that I have not been vainly Contentious as George Whitehead in his three last Pamphlets would represent me I Remember that when their Predecessors the Papists charged Dr. Barns the Martyr with Apostacy Blasphemy and many other Crimes he offered the Popish Bishops this fair Proposal viz. * Dr. Barns Works P. 216 217 218. As for me I do promise them by this present writing and by the Faith I ow to Christ Jesus and by that fidelity I owe to my Prince That if they will be bound to our Noble Prince after the manner of his Laws and after good Conscience and Right that they shall do me no Violence nor VVrong but Discuss and Dispute these Articles and all other that I have written Then will I present my self to our most Noble Prince there offering my self to his Grace And I will either prove these things by Gods Word against you all or else I will suffer at his pleasure whom the Father of Heaven preserve in Honour Amen And if you refuse this Condition then say that you are neither good nor charitable for I dare say you can desire no more of a Christian Man Thus this Good Man who was Hampered and Perplexed with this Popish Crew who would Accuse but not Prove who would Bragg and Boast of their Skill of their Learning of their Religion and of whatever they held let it be never so Erronious but let this Good Man offer what Terms he would tho' never so just never so reasonable it is all one He could never get them out of their Holes and Dens and Lurking places And how agreeable to the method of these Protestants See my Books in print viz. de chr Lib. c. and the Painted Harlot c. and Reason against Railing c. hath my Propositions from time to time been I leave all to judge who shall read what I have from time to time wrote which to incert here would be too tedious And how like the Papists my Adversaries have shewed themselves to be in all their shiftings and evadings declining and rejecting all my offers though in their own way and in the words of their own Proposals c. Well hear this Matter once more on this foot and how he supplicated the Kings Grace That he would be pleased to hear the Matter disputed between the Popish Bishops and him for he desired nothing but that truth might be manifested and imbraced viz. Most Gracious and Mighty Prince God hath set your Grace in the same Honour and Dignity that you by God's Ordinance ought to defend those Men that are oppressed wrongfully wherefore humbly and meekly and in all lowliness and reverence I beseech your Grace to minister unto me Gracious Justice and let me be heard Indifferently * But this the Papists and this New Rome could never abide whether that I justifie my cause with Learning or not if I cannot justifie it your Grace is a Minister of Justice I will refuse no manner of pain that shall be due for my Transgression Wherefore once again with all meekness and lowliness in the way of Charity and in Christ's Name and for his sweet Blood sake * How this poor Martyr pleaded to have his cause openly and publickly heard betwixt him and his Adversaries that he shed for your Grace yea and also by vertue of your Authority that God hath given to you I do desire and require of your Grace Audience and Iustice I and my Parents be your natural Subjects born Wherefore in my Name and in all our Names for all they are rebuked in me with all Meekness and Reverence I beseech your Grace of Gracious Audience and favourable Justice this thing I trust your Grace will not deny me nor yet take any displeasure against me your poor Subject for thus requiring for I have none other Prince nor Lord to seek unto here on Earth but unto your Grace only Nor can I come to any charitable and with my Adversaries wherefore I am compelled by extream violence thus to complain unto your Grace for my Name and Fame and Estimation and all things that belong to an honest poor man in this world It is and ever was the practice of the Papists and this New Rome to detract and take away the Name Fame and Estimation which their Opposers had thinking thereby to uphold their own Cause is taken wrongfully from me hereby and have been by the space of Nine or ten years which is no small time compelled to live in misery and obloquy or Scorn c. Thus Reader you see how importunately this innocent Martyr pleaded to be heard in defence of his cause with respect to his Religion which the Papists reckon'd heresie which is a self-condemned Apostasie or falling knowingly and wilfully from the Doctrine of the Christian Faith as Julian did * To this Julian did they compare me in divers Letters sent to me without any Name to them but I have reason to think Step. Crisp the Author when alas he kept the Faith and only separated from such as had erred concerning the Faith But however all his Endeavours proved fruitless for he could not get Audience he could not get them out of their Holes and Dens though he pleaded never so much first for Christ's Name sake for his sweet Blood sake that was shed upon the Cross And secondly for his own sake for his Kindred and Family sake whom he found slandered in him by them who took away his Name Fame and his Estimation And why did he thus Humbly and Reverently plead and beg of his Prince this favour you see it was that the
Truth and Equity of his cause might appear that his Name and Fame his Estimation and Reputation in this World both as a Man and Christian might not be blasted by the slanderous Tongues and Pens of the malitious Papists who then as their off-spring now studied how they might blast the Name Fame and Reputation of such as opposed them and himself to live no longer in Obloquy or Scorn under the Name of Heretick or a self-condemned Apostate as he had for Nine or Ten years together In whom also he found his Family and Kindred rebuked and under some reproach for his sake and he no way able to clear himself unless his Prince would grant him Audience And as this was his case so have I found something of the same Nature from Geo. Whitehead Sam. Cater and the rest of that Tribe who in most things so far as their power reaches follow the Track of the Papists And for proof of what I here lay down I must refer the Reader to my Book Intituled The Painted Harlot Whipt and Stript c. and other Books of my Writing where I have defended my self from the venome of their poysoned Arrows For first they printed me an Informer as hateful a Name as was then in being And when I obtained the Certificate before recited and that they saw that would not do then they call me in print Beast Dog Woolf Enemy of all Righteousness Child of the Devil Devil Incarnate Fool Novice and what other ill-bred Language their Tongues could invent Then in my Book The Quakers Detected c. I made them also ashamed of such Billingsgate-Language And now the Crime they would fix upon me is An Apostate A self-condemned Apostate An Apparent Apostate which are the worst of Names and had they power to their Wills I might justly fear the Fate which others met with from their Predecessors the envious Papists But as it hath pleased God to enable me to graple with the Lyon * viz. Their Term Informer and the Bear †That it is their railing Language as Devil Beast Dog Woolf and the like so I trust he will enable me to overturn this great Philistine I mean this Bullwark of theirs raised against my Name and Reputation I mean the charge of a self condemned Apostate I have read of M. Luther's Resolution Zeal and Christian Courage against the Pope and his pretended Infalibility and other holy Cheats saith the Historian He charged the Pope not with Life but with Learning not with his Doings but with his Doctrine not picking at the Rine but plucking at the Root not seeking the man but shaking the Kingdom yea and charging him with plain Heresie And still urging and reducing things to the Foundation and Touchstone of the Scriptures * See Fox's Acts and Monuments p. 402 to 417. opened the Eyes of many c. How far my weak endeavours may be said to bear the same Complexion with Respect to this People I will not determine but this I am sensible of there is as much need now to unmask their Leaders and to let their Hearers see their crafty Jugglings whereby they mislead them as there was in the days of Luther and under a sense thereof I am willing to lay out my Talent assuredly believing that though what I now write may not prevail with their present Infatuated Disciples yet both in this Age and Ages to come It will be a means to prevail upon the examining Bereans even such as will search the Scriptures whether what they hold and teach be according to them yea or nay Obj. But 't is objected by G. Whitehead in his Third Charge in his Book stiled The Conten Apostate recharged c. p. 5 6. That Francis Bugg is neither Conscienciously a Religious nor Ingenuous in his writing c. for that he makes no conscience of writing malicious Lyes notorious odious Forgeries and Slanders to villifie and defame others c. And for particular instances to evince his charge he cites sometimes four words in a line then skips to another part of a line taking a bit here and a bit there without the least demonstration or Convincing Argument Thus he jumpeth and leapeth this way and that way floating as a Ship without either Helm or Anchor still shewing himself like the Papists great Champion Mr. Harding against Bishop Jewel as you may read in the Preface to the Defence of the Apology of the Church of England c. where Mr. Harding saith Mr. Jewell is the open Enemy of the Church Mr. Jewell is worse than Ananias that condemned St. Paul Mr. Jewell playeth the part of Antichrist Mr. Jewell is proud Mr. Jewell is Lucifer and serves the Devil Mr. Jewell is a Forger Mr. Jewell is a Lyer an Impudent Lyer Mr. Jewell most falsly corrupteth c. But as I believe Mr. Jewell was clear of the Papists foul Charges So have I been very careful not to mis-represent these People or their Principles much less to forge a Lye a thing I abhor for truth is plain and hath no need of such wicked acts to uphold it and therefore good Christian Reader peruse what is writ on both sides endeavour to know the cause thorowl◠and then judge uprightly And if after a thorow Examination thou dost not find that they pretend to have a Spirit beyond the Fore-Fathers and thereby know who are Saints who are Devils and who are Apostates and that none need to give them discerning or Judgment but that by vertue of this extraordinary Spirit they pretend that on all occasions and at all times they are sufficiently furnished c. Then I have wronged them and mis represented them which would indeed be both disingenuous and unconscionable But if they do thus pretend and set these things out as their principles in print and thereby deceive the simple and by vertue thereof and of the like prodigious errors then I think it my duty publickly to Reprove them when all private means will not reclaim them Again If after a thorow Examination thou findest that they deny the second person of the Trinity that they do not own Him that was born of the Virgin Mary that sate upon Jacob's Well that was spit upon smote with the Palms of their Hands thrust a Spear into his Side hanged on the Tree wrapt in the Linnen Cloths Died was Buried and rose again the third day to be the Christ of God Then wilt thou see it high time for a Testimony to be born against such false and erroneous Doctrine and dangerous Principles which are Pernitious to the very Foundation of the Christian Religion Again If upon a thorow Examination thou shalt find that they set it forth in print as their principle that the Name Christ belongs to every Believer as well as to him that was born of the Virgin as aforesaid Then wilt thou find Christ's words fulfilled who said Mat. 24.5 Many shall come in my Name saying I am Christ and shall deceive
many c. I say when thou seest this their erroneous Princiciple and considers that they reckon none Believers but themselves thou wilt begin to see a necessity for a Testimony to be born against them tho' they rail and rave because thereof like their Predecessor Mr. Harding I say when these erroneous Principles and the Consequences of them come to thy view thou mayest then consider whether I have been vainly contentious yea or nay I know if thou wilt observe G. Whitehead and his Brethrens Advice they would like their Elder Sister have thee Read but one side burn and consume such Books as rip up their Errors for Errour loves obscurity they would have you believe as the Church viz. as they believe without any farther Examination and to pin your Faith on their Sleeves But if you obey then know that you are upon the Borders of Rome let their pretences for their direction and yours for your blind Obedience be never so fairly gilded and curiously painted And therefore I beseech thee and that for thy Souls sake search thou the Scriptures as Christ biddeth thee Learn to know the Will of God as St. Paul himself adviseth thee have pleasure in God's holy Word as the Prophet David warneth thee and thou shalt never be deceived But be able to try all things and inclined to hold fast that which is good Which that we may all do is the Desire and Prayer of thy Faithful Monitor MILDEN-HALL January 12. 1691. Fran. Bugg New Rome UNMASK'D AND HER Foundation Shaken c. CHAP. I. Shewing that the forsaking the Quakers is no errour from the Articles of the Christian Faith AS a Preface to what I have set forth from their own Writings to be their Principles I think it needful to incert the Terms upon which I offered to dispute with them in order to prove them erroneous and the rather because I took them out of Edward Burough's Epistle in the Front of his Works which they printed in Folio and in the Works of G. Fox his Great Mist c. which I also left with the Quakers at their publick Meeting in Milden-Hall November 22. 1691. referring them to Book and Page out of which I collected their said Principles giving them a Months time to appear in their defence that so neither for want of time nor yet the knowledge of the Books they might plead a surprize or that they had not fair dealing c. I also then did signifie to them that if they did not appear in their Vindication I should print them All this like a fair Antagonist I have done leaving them without Excuse And so gladly would we be made manifest to all the World (a.) Deceit for if so you would have met and not declined a dispute that we may freely and chearfully 4 10 20 30 more or fewer of us give as many of the wisest and ablest of the Priests and Professors A Meeting for dispute (b.) A very sham your declining the dispute hath discovered you at every place in England (c.) If so why then at Milden-hall at what time and for what continuance as they shall ascribe and consent unto And to dispute and controvert between us and them any such thing and eveâ—y such particular (d.) Are not the following particulars of Moment for you to make out if you can work a Miracle as shall be objected That by such dispute and opening of such causes objected Full and Real and total satisfaction may be given to the whole Nation and every particular Member therein (e.) If you indeed meant as you make shew of in your boasting why did you not appear and answer my challenge defend your selves your Tenents and Principles otherwise let the Priests and Professors or any of them Object what they can against us in our Principle Faith Practice and our whole Religion (f.) That 's a grand lye spoken in deep Hypocrisie for your guilty Conscisciences will not suffer you to meet And they shall have free liberty to give Proof and Reason for what they affirm and alledge and upon this race will ingage with them and with any of our Enemies (h.) Another lye spoken in Hypocrisie or what Sect and Profession soever to the intent only that Truth may be manifest (g.) What a plain Evasion is this I know not what mental Reservation they had or could have and imbraced and Deceipt and Error discorded and denyed And let such whether them or us that cannot prove our selves to be the true Church of Christ nor of the true worship and true Religion but 't is found to be in the errour and out of the Truth let such deny their Religion and Church and Renounce their Faith and confess to all the World under their hands that they are and have been deceived and freely upon these Issues and Conditions we will joyn Tryal with them let them appoint Time and Place What are you not ashamed Did I not appoint time and place according to your own Conditions and Proposals this is as Hypocritical as G. Whitehead's seinged Prayer in his Book Judgment fixed p. 356 357. and profer Terms at their own pleasure c. These Proposals of theirs having a fair countenance I carried them read them and the Principles as I have observ'd which were as follows And because they shall have no occasion to complain of any wrong I shall in this Column set down their own words verbatim out of their own Books quoting Book and Page In this Column I set forth their Principles unmask'd in their Native Complexion that they as in a glass may behold their own Tenets and others beholding them may be caution'd to be aware of them 1. The Quakers Books 1. Geo. Fox his great Myst p. 89. c. being charged that they pretended to a high pitch of discerning of Knowing who are Saints Devils c. made Answer Here thou hast shewed that the Quakers have a Spirit given to them beyond all the Fore-fathers which we do witness since the days of the Apostles in the Apostacy And they can discern who are Saints who are Devils and who are Apostates without speaking ever a Word 1. The Quakers Principles 1. We have a Spirit given to us beyond all the Fore-fathers since the Apostles days And we know and can discern who are Saints who are Apostates and who are Devils without speaking ever a Word 2. The Quakers Books 2. Judas and the Jews p. 58. We need none to give us discerning or Judgment Christ hath furnish'd us already and doth in all occasions 2. The Quakers Principles 2. We need none to give us discerning or Judgment Christ hath furnish'd us already and doth in all occasions 3. The Quakers Books 3. A Question to the Professors p. 33. viz. Now the Scriptures do expresly distinguish between Christ and the raiment which He wore between Him that came and the Body in which He came between the substance
which was vailed and the Vail which vailed it Loe I come a Body hast thou prepared me There is plainly He and the Body in which He came There was the outward vessel and the inward Life This we certainly know and can never call the bodily Garment Christ And his flesh is a figure c. says G. F. Saul's Errand p. 14. 3. The Quakers Principles 3. He that was born of the Virgin Mary He that sat upon Jacob's Well He that wept when Lazarus was raised He that hungered after he had fasted forty days in the Wilderness He that was peirsed with a Spear crowned with Thorns Spit upon smote with the palms of their hands crucified dyed and was buried is not the Christ the Saviour of the World but they say a Figure a Garment a Vail c. Oh horrid Blasphemy 4. The Quakers Books 4. A Question to the Professors per Is Penington p. 27. Is not the Substance the Life the Annointing called Christ where-ever it is found doth not the Name belong to the whole Body and every Member in the Body as well as to the Head and are they not all of one yea all one in the Anointing and in Saul's Errand c. p. 8. G. F. says He that hath the same Spirit that raised up Jesus from the dead is equal with GOD. What an Abominable Assertion is this 4. The Quakers Principles 4. The Name Christ belongs to the whole Body as well as to the Head And to every Member of the Body the Name is not given to the Vessel but to the Nature to the heavenly Treasure to that which is of Him in the Vessel And he that hath the same Spirit which raised up Jesus from the dead is equal with God In short all the Members of Christ's body deserve the Name of Christ as well and as authentickly as He that suffered without the Gates of Jerusalem and as certain that every such an one that hath the same Spirit that raised Him from the dead every such an one is equal with GOD. O horrid 5. The Quakers Books 5. Edward Burrong's Works p. 47. That is no Command from God to me what he Commands to another neither did any of the Saints which we read of in Scripture act by the Command which was given to another not having the Command to themselves 5. The Quakers Principles 5. That is no Command to me which was a Command to another neither did any of the Saints act by a Command that was given to another 6. The Quakers Books 6. Serious Apology by Geo. Whitehead p. 49. verbatim also Truths Defence by G. F. and R. H. p. 90. 94. 269. 6. The Quakers Principles 6. That which is spoken from the Spirit of Truth in any is of as great Authority as the Scriptures and Chapters are and greater c. The Letter of the Scripture is carnal is death and killeth Serpent like thou feedest upon Dust which is the Letter 7. The Quakers Books 7. Truths Defence c. p. 104. For our giving forth Papers or printed Books it is from the immediate Eternal Spirit of God p. 2. You might as well have condemned the Scriptures to the fire as our Queries 7 The Quakers Principles 7. We say you may as well condemn the Scriptures to the fire as our Papers and Queries our giving forth Papers or printed Books it is from the immediate Eternal Spirit of God 8. The Quakers Books 8. Now he that is not infallible in his Judgment Counsel and Advice is not he in errour And are not the Ministers of Christ the Ministers of the Spirit And is not that out of the errour which is infallible in Counsel and Judgment This I say None be Ministers of the Spirit nor none be in the Spirit nor none have the Spirit of Christ nor the Holy Ghost nor the Spirit of the Father speaking in them but who have that which is infallible And thou sayest That the holiest man is not able to give an infallible Character of another man hast not thou in this discovered thy self to be no Minister of Christ or of the Spirit who cannot give an infallible Character of another mans state how canst thou minister to his Condition Geo. Fox his Great Mystery c. p. 33. 82. 107. 8. The Quakers Principles 8. None are Ministers of Christ but such as are infallible none are Ministers of Christ but such as can give an infallible Character of another mans state none are Ministers of Christ but such as are infallible in their Counsel Judgment and Advice 9. The Quakers Books 9. The Quakers Challenge p. 6. Edward Burroughs Epistle to the Camp of the Lord in England c. p. 16. Truths Defence c. p. 81. 92. Be astonish'd Oh Reader when thou readest these blasphemous Assertions And what good things G. Fox assigns without Condition or Terms but absolute for themselves And what misery woe and horror for others without any Terms or Repenting or Mercy of God Oh dreadful And yet these are but little of what might be collected But the consequences of this Luciferian Pride is abominable and pernicious to the Christian Religion 9. The Quakers Principles 9. The Quakers are in the Truth and none but they Above all the Families of the Earth the Tabernacle of God is with you and his dwelling Place is among you and only among you is God known We are elected to Salvation we have the Witness within us Praises be to the glorious Lord God for ever who hath elected and chosen us before the foundation of the World But thou art ordained meaning the Minister of old for Condemnation and for Perdition among the ungodly ones and art a Reprobate Thou Enemy of God and man of Sin for Destruction thou art ordained to go therein thy fear of it doth begin and the Lake that burneth and the Pit thou art for to be turned into Eternally G. Fox 10. The Quakers Books Josiah Cole's Letter to G. F. from Barbadoes 21. 12. Month 1658. Dear Geo. Fox Who art the Father of many Nations whose Life hath reached through us thy Children even to the Isles a far off to the begetting many again to a lively hope for which Generations to come shall call thee Blessed whose Being and Habitations is in the Power of th Highest in which thou rules and governs in Righteousness and thy Kingdom is established in Peace and the Increase thereof is without end This is vindicated by W. Pen. See Judas and the Jews c. p. 44. and in Innocency against Envy p. 18. excused by Geo. Whitehead 10. The Quakers Principles Idolatrous and Blasphemous 11. The Quakers Books 11. Good Advice to the Church of England Rom. Cath. and Protestant Dissenters by W. P. p. 39. Edw. VI. succeeded a Prince that promised Vertues that might more than ballance the Excesses of his Father and yet by Archbishop Cranmar was compelled to sign a Warrant to burn poor Joan of Kent a famous Woman but counted an Enthusiast Thus
Goods was Distrained yet not a Penny worth sold and he kept this Ten Pound and never returned it and yet this is not all but in their Quarterly Book it was not long since Recorded as a Suffering Such Cheats there are amongst them and Thirty Pounds at a time for Writing five or six Sheets of Paper Fifty Pound per Annum for Clarks Wages as standing yearly Sallery and Twelve Pence for Writing a Marriage Certificate of Ten or Twelve Lines sometimes your people might publish their Intentions of Marriage at the Market-Cross or before a Magistrate if they were free so that here is Ambo-dexter indeed sometimes Liberty and by and by its taken away again by these Infallible Legislators so that when all comes to all it s no Body knows what but the Leading Quakers are all in all tot quot omnis Thus the Quakers Priests who talk for self Is fangling talk against it self ' Gainst Truth a prate a pitious preachment That can't make good its own Impeachment As Penn 's and VVhitehead 's Doctrine do Who heeds not well which way they go Fox and Sam. Cater dances round And round again in th' self same ground It staggers to and fro and reels Skips up and down and runs on wheels Starts aside like some broken Bow Crosses Christ like Cris-cross in the row Who so can feel in it may feel As 't were a wheel within a wheel A net gin trap a snare's in 't A whirlpool gulf a bottomless pit Wind dusk husk chaff no stable steeple A tale that takes unstable people A toy a cloud mist smoke a fog Right Quakerism yea a quavering bog A quick sand a quagmire that sucks Who 's in 't his feet out-seldom plucks Himself who 's in get seldom out It 's self's more seldom in than out It flutters like some night-blind batt Now here now there this way now that Now it is one thing then another And now and then nor t 'one nor t'other Sometimes it 's this sometimes it 's that Sometimes it 's this and this and that Sometimes it 's either this or that Sometimes 't is neither this nor that Now this not t'other anon it 's either Then by-and-by both both and neither One while it looks like so not no Another while like no not so One way it seems or so or no Another way nor no nor so Some way it shews both so and no So 't is a mere endless no and so Postscript To write no more I long since did intend But none but God knows now when I shall end For still I find when I think all is done As much to write as when I first begun Jan. 1. 1686. Fra. Bugg Reader I have transcribed the more of this former Book of mine Intituled The Quakers detected and their Errors confuted c. by reason George Whitehead in his Book styled The Contentious Apostate c. recites the first Point then under Consideration which was How I came to be a Member of their Society But the second Point under Consideration which was How I came to see and perceive their Apostacy and leave them And the third Point under Consideration which was How and by what means I came to have satisfaction in going to the Publick I say these two last Points G. W. takes no notice of For I having in the first Point acknowledged what I then apprehended he represents it as if I was of the same Judgment when I went to the Publick for if that be not his intent he speaks in the Air and to no purpose Now if I at the time of my going to Church was in the belief that the Quakers were in the true Faith true Worship spiritual Testimony attended with that Simplicity c. which I in 86. thought them to be in as I did in 1660 c. Then I grant I had gone self-condemned because I had acted contrary to my belief But to answer that so long as I had those thoughts I kept to them nay longer But when I went to the publick that part of my Book now recited shews my mind sufficiently and my judgment concerning them to which I refer the Reader Obj. Well but still George seems to object that I did once own them to have been the true Church and therefore to leave them is SELF-CONDEMNED APOSTACY Answ I marvel G. W. should think that to be Apostacy for if that be sound Arguing then I will prove most of the Ancient Quakers self condemned Apostates since they have separated from the Church of England or some other Protestant Churches which they once owned to be a true Church And to confirm this my opinion and judgment I will produce a good Author in my Esteem whatever he be in G. W.'s and that is Archbishop Cranmer that Innocent Martyr whose life is worthy to be had in Imitation by all English Protestants for he was the principal Instrument under GOD and the King that threw off the Popes yoke of Supremacy c. Foxes Acts and Mon. p. 1488. Well let us hear what he says In the beginning the Church of Rome taught a pure and sound Doctrine But after the Church of Rome fell into a new Doctrine of Transubstantiation I marvel that any man would allow it if they knew what it is But whatsoever they bear the people in hand that which they write in their Books have neither truth nor comfort Now George was this Martyr a self-condemned Apostate let me have your opinion in your next He said as much in commendation of the Roman Church as I ever said of yours and by the way I believe upon better grounds For I must tell you I am not of the same mind I was in in 1686. concerning you in the beginning since I have of late examined your ancient Errors and observed the consequences of them but of that more anon I say was this Arch-bishop an Apostate for that he owns she was once a true Church And yet he separated from her and says there is neither truth nor comfort in their Books though perhaps she pretended like her youngest Daughter See your 6 principle that she gave forth her Papers and Printed Books from the eternal and immediate Spirit of GOD and that they were of greater Authority than the Scriptures yet you hear Dr. Cranmers opinion that there is neither truth nor comfort in their Books And I am of the same opinion concerning most of yours and do as much marvel that the people will allow your Books many of them at least which you pretend to be of such Authority so immediately given forth by GOD's holy Spirit when they are filled much with nonsense lyes forgeries false doctrine blasphemies yea I do as much wonder at your People Defence of the Apology of the Church of England p. 460 461. as this good Man did at the Papists your Ancestors since the Papists could not be worse And if you will see the 460 and 461 Pages in the
Defence of the Apology of the Church of England you will find Bishop Jewel of Archbishop Cranmer's Judgment c. Obj. But G. W. in his Book styled The Contentious Apostate c. p. 17. argues a little learnedly viz. But Francis Bugg is fallen back-sliden and apostaliz'd from his Testimony which he bore amongst the said People THEREFORE HE is the APOSTATE and not WE So that he cannot be right now if he was right then But if he says he is now of another judgment then this is to condemn F. B's own testimony to the truth of our Doctrine and Conversation which he hath given since he turned to the Clergy and Church of England And I could not find that either F. B. or his Minister could clear him of this Dilemma if ever he was in the truth while he was among the People called Quakers or in society with them he must be in the error now in his turning back to the Priests and Church of England Answ Come George I think it is easie to clear my self from this Dilemma and to escape your Snare for tho I thought well of you in the beginning yet you abuse your Reader to make him believe and think I thought so well of you in 86 No far was such a thing from me Viz. The Quakers Detected c. as may very well be seen by what I have herein incerted of THAT Book which you boast so much of for my Testimony of you INDEED I must say I had in 86. better thoughts of you with respect to your beginning than I now have and if by reason of them good thoughts I had of you I was in an Error as if it will do you any good I will tell you I was yet this doth not render me an Apostate for if so you will make all the Martyrs and Protestants that had ever any good thnughts of the Romish Church APOSTATES then you will be Rome indeed and she ought to give you the right hand of Fellowship But I would hope you are not gotten so far as yet tho I think you are marching on apace for she accounts all Apostates and Hereticks that are not of her Faith And truly you do little less in that you charge me to be A SELF-CONDEMNED APOSTATE for that I gave my charitable opinion of you in the beginning If you were not what you then pretended to be as I now believe you were not I was then the more mistaken and in the greater Error all this I grant But who was in the fault you or I I am sure you ought to have been sincere humble and meek as I took you to be and the fault was yours if you were not so and the more you make People believe you to be what in reality you are not the more you will have to answer for And if I was in an Error in taking you to be what you were not even so was Martin Luther who was a zealous Fryer who said * Foxes Acts and Monum p. 410. If the Lord refused not to have Testimony given against his Doctrine how much more I that am but vile Corruption and can do nothing but err c. Here you see that if I was in an Error a better Man than either G. W. or F. B. does not think himself too good to own he was in an Error And that it may still appear that good Men have been mistaken in and by the cunning crafty Papists as much as I was in your fair Pretences and smooth DEMURE Carriage as if you could not hurt a Worm when the poyson of Asps was under your Tongue I will produce one Instance more and then proceed to shew more Reasons why the forsaking you is no Apostacy from the Christian Faith I am said Hugh Latimer that laborious Preacher and blessed Martyr Ignorant of things which I trust hereafter to know as I do now know things Foxes Acts and Monum p. 1325. Humility indeed In which I have been Ignorant heretofore Ever learn and ever to be learned to profit with learning I thought in times past that the Pope was Christs Vicar had been Lord of all the World as Christ is so that if he should have deprived the King of his Crown it had been enough for he could do no wrong Now I think otherwise and I thought in time past that and if I had been a Fryer in a Coul I could not have been damned nor afraid of Death and by occasion of the same I have been minded many times to have been a Fryer Namely when I was sore sick and diseased and now I abhor my superstitious Foolishness It were too long to tell you what blindness I have been in and how long it were e're I could forsake such Folly and thus far Humble Latimer Come G. W. What do you think was Hugh Latimer right when he was amongst the Papists or right when he gave this plain Testimony against them You will say he could not be right then if right now but if right now he could not be right then Now I will not say but he was in an error in being so zealous for rhe Popish way but yet thus far I will venture to go on the Martyr's side that he was right in his intention and in Sincerity when he was thus deluded by the crafty Frier's carriage but they being so subtile and crafty that we see this worthy-learned Preacher was carried away viz. with the â—eaven of the Pharisees for possibly they said THEE and THOV possibly they did not wear LACE possibly they pretended to preach FREELY nnd pretended many fair things but when Hugh Latimer once saw their Craft and Subtilty and that there was nothing but Self-Ends and Self-Righteousness in the bottom then he soon left them But for his pains they called him Heretick and Self condemned Apostate Contentious Apostate And had this young Harlot power I have reason to expect the same Fate Come G. W. and the rest of your infallible Tribe who pretend you have a Spirit given to you beyond all the Forefathers indeed if you had said contrary to all the Forefathers you had spoken truth to purpose for here you may see the blessed Martyrs Men of Parts of Learning of Sincerity Integrity and such Christian Courage as the flames of Fire nor all the Taunts Reproaches and Slanders of your Predecessors were able to cast or inflict upon them could not daunt nor discourage them yet such was their Humility that they acknowledged themselves ignorant of some things which in time they did hope and trust to know and modestly said they did they trust know some things which formerly they were altogether ignorant of yea that they once had as erronious opinion of the Pope as John Blackling Josiah Coale Solomon Eccles John Audland and their Brethren had of George Fox But you see their humble acknowledgment of their superstitious opinion and that it was a long time ere they could forsake such Folly
Remark at present I come next to shew what Slight and Contempt they have cast on the Scriptures in order to invalidate their Certainty and Authority and therein to shew G. W. how they value their unwrit Traditions above the Scriptures both in words as well as in practice as I shall shew anon for I am not picking at the Rine now but plucking at the Root And tho I must confess they are sturdy Oaks yet the Ax that is laid will level them unless they repent which I pray GOD they may if it be his Will Amen First That which is spoken from the Spirit of Truth in any is of as great Authority as the Scriptures and Chapters are and greater Serious Apology page 49. By G. Whitehead in his Serious Apology p. 49. G. Whitehead's Ishmael p. 10. Secondly That which is written is the Letter which is Death and killeth Way to the Kingdom p. 8. Thirdly The Scriptures are a declaration of the Word the Husk Fourthly The Letter of the Scripture is carnal Saul's Errand to Damascus p. 7. and the Letter is Death and killeth In one of their Books * The Quakers Refuge fix'd on the Rock of Ages p. 17. they thus query viz. Whether the first Penman of the Scriptures was Moses or Hermes Or whether both these or not one Or whether there are not many words contained in the Scriptures which were not spoken by Inspiration of the Holy Spirit Whether some words were not spoken by the grand Imposture some by wicked Men some by wise Men ill applied some by good Men ill expressed some by false Prophets and yet true some by true Prophets and yet false Now Reader setting aside the Contempt George Fox George Whitehead and others anciently threw upon the Scriptures as Carnal Dust the Serpent's Meat Husk not of that Authority with what is said to be spoken from the Spirit of Truth and the like I say setting aside THAT what can be the natural Tendency of these Queries but to prejudice the weak Readers against the Authority of the Scriptures especially such who take Examples of them in that they never read a Chapter in their Meetings for the Worship of GOD. If what the true Prophets spake be FALSE If what good Men spake be ILL EXPRESSED If what wise Men spake be ILL APPLIED Then what is there left besides what was spoken by true Prophets good Men and wise Men If there be any as you seem to suggest that 't is spoken by the grand Impostor and by wicked Men and false Prophets c. And if there be some little left that was spoken by true Prophets and is true some by good Men well expressed some by wise Men rightly applied Yet you not having made any distinction who shall know what is true from that which is false that which is well expressed and rightly applied from the contrary since you have left these three wretched Questions unresolved and the Scriptures doubtful ambiguous and uncertain robbing them of that Authority which GOD's People from Age to Age have justly attributed to them As for the five Books of Moses who wrote them Moses or Hermes is now put into the world as a Question Yea whether either or neither be the Author of those Books Yea these very Writings of Moses which I never heard question'd before are now proposed whether Moses or Hermes be the Author of them Now if Moses and Hermes be all one then why is the Query put unless you would have Moses to be Hermes and not Hermes to be Moses And so Moses being lost and Hermes only a Philosopher in Egypt being found the Books going under the Name of Moses's shall be lost also If this was not your mind why do you fill the world with such Atheistical Queries c Christ himself often quoted the Writings of Moses * See Mark 12.16 Luke 16.29 Luke 24.27 Acts 3. Luke 26.27 44. and so did the Apostles I never till now took so much notice of this your wretched Design to bring the Scriptures into Contempt that so you might exalt your own unwritten Traditions and therefore there is Reason enough in this to shew that forsaking the Quakers is no Apostacy from the Christian Faith CHAP. V. Shews that the Forsaking the Quakers is no Apostacy from the Articles of the Christian Faith IN my Book One Blow more at NEW ROME c. I gave six Reasons why I compared the Quakers to New Rome Rome's Sister c. Amongst which one was That they value their unwritten Traditions above the Scriptures five of those six G. W. never touches But that of their valuing their unwrit Traditions above the Scriptures he says is a Lye without giving any one Demonstration c. And therefore to justifie my Charge That you value your unwrit Traditions above the Scriptures I prove thus First it never was from first to last your practice to read any one Chapter of the Bible nor any one Epistle of Paul Peter or any of the Apostles in your Meetings for Worship of GOD when as you have read the Epistles of Robert Sandyland Samuel Cater William Penn George Whitehead and Stephen Crisp with as much Attention and Devotion as the Papists do their Legends and this with what is writ in Chap. IV. is sufficient to prove the Point for I take all which is written in opposition to or in competition with the Scriptures to be unwritten Traditions Now if I can make it first appear that it is a principle of the Papists not to read the Scriptures in their Churches And secondly That it was and is the practice of Protestants to read the Scriptures in their Churches and Assemblies for the Worship of GOD then I hope Geo. Whitehead will not blame me for calling them New Rome who in almost every point follows their Example And also I hope it will be a caution to many of the Quakers to look about them who shall find themselves led by their Teachers into the very Road and High way to Rome before ever they so much as thought of it nay that they are in her very Borders and Territories when they thought all had been well and that they had been as their Teachers tell them and would make them believe even in the Heights of Sion in the Truth and none but THEY and that amongst them ONLY is God known elected before the world began and the like First Then to shew that it was against the principles of the Papists to read the Scriptures in their Churches Mr. HARDING against JEWEL By the Instinct of Satan Defence of the Apol. of Ch. of England p. 580. ye have brought the People from Devotion to careless Idleness from speaking to God with Hearts and Lips to a spiritual Dumbness from Prayers to Chapters from holy Think or silent meeting to unprofitable Hearing Thus much from one of the ablest the Pope had to defend his Errors by which the Reader may observe that
the Papists do account it a spiritual Dumbness and a Device of Satan and unprofitable to read the Chapters of the Bible in their Churches and that it prevents their holy thinking or to speak in their Younger Sisters Language prevent their silent Meetings the Parallel holds good Now let us hear what the Protestants and ancient Fathers opinion were in that case and the rather too because I am joined to a Church which proclaim the reading the Scriptures and perhaps it may be one of their reasons and none of the least neither why they call me an Apostate which is the second thing I promised to speak to in order to shew that the Quakers follow the steps of the Papists but will not once cast an Eye upon the Protestant Path in this particular For though they will not in plain words call the reading the Scriptures for worship of God Advice of Satan a spiritual Dumbness unprofitable Hearing and the like Yet they not reading one Chapter in 20 or 30 years together in their Religious Assemblies if so I may call them their Practice says Amen to the principles of the Papists in that point as well as bespeak their aversness to the Way Practice and Manner of the ancient Fathers Martyrs and Protestants to this day Now hear their sayings c. Secondly Origen saith Origen in Josua Homil. 15. The Books of the old Testament which are called the stories of the Jews were delivered by the Apostles to be read in Churches Justinus Martyr saith Vpon the Sunday the Christian People Justinus Mart. Apolog. 2. that dwell in Town or Country meet together in one place there the Epistles of the Apostles or the Prophets Writings are pronounced unto us afterwards he that is the Chief or Minister warneth and exhorteth all the rest that they will follow those good things that they have heard read THAT DONE we rise up all and pray together St. Cyprian saith Cyprian lib 2. Epist 5. The Reader findeth out the high and heavenly words he readeth out the Gospel of Christ he is seen of the Brethren he is heard with Joy of all the Brotherhood In the Council of Laodicea it is written thus Laodice concil Can. 16. Vpon the Sabbath day it is convenient that the Gospels and other Scriptures be read St. Augustine saith Ye heard when the Gospel was read August in 50 Homil. if ye give ear to the reading dearly beloved we have heard in the Lesson that hath been read c. Tertullian Apologitico lib. 2. Tertullian saith We come together to the reading the Holy Scriptures we feed our Faith with those Heavenly Voices we raise up our Affiance we fasten our Hope Where is the feeding of Faith that cometh by the open pronouncing and reading of the Scriptures St. Chrysostom saith The Minister and common Minister standeth up Crysostom in Acta Hom. 19. and cryeth out with a loud voice saying keep silence and give ear After that the Reader begins the Prophesy of Isaiah c. Isidorus saith The Lesson in the Church bringeth great profit to the Hearers Isidor de Eccles offic l. 1 c. 10. Therefore when singing is let all sing together when prayer is let all pray together and when the Lesson or Chapter is read let silence be made and let all hear together Now George I think I have made a full Reply and set you in your proper places and if you had medled with my other five reasons why I call you New Rome you might have heard more from me But since you thought it not for your Interest as indeed it was not unless Reason and Scripture back'd with the Authority of Antiquity might prevail upon you then I should think no Labour too much as much as you account me your Adversary However by this time I hope you are satisfy'd that forsaking the Quaker is no Apostate from the Christian Faith CHAP. VI. Shews that the forsaking the Quakers is no Apostacy from the Articles of the Christian Faith GGorge Whitehead in his Cont. Apostate c. p. 27. says But where are all required by Christ or his Apostles to pray for Kings and Queens by Names or charged as Offenders for not naming Persons in our Prayers The cont Apostate c. p. 27. may we not pray acceptably unless we tell GOD the Name of those we pray for c. Answ I only admonish you to pray for King William and Queen Mary as heartily and zealously as you did for the late King James but did not mention your addressing your selves too Gen. 20. Gen. 47.7 10. Exod. 1.6 to the end Cap. 2.23 24 25. Cap. 3.7 8 9 10. Acts 7.18 to 35 Psal 90.1 Josephus Ant. l. 6. cap. 5.67 1 Sam. 8 22. cap. 9.16 17. cap. 15.1.9 1 Tim. 2.1 2. 1 Chron. 28.4 onwards 1. Kings 18.25 Jer. 33.20.21 Psalm 132.11 12 13.14 2 Sam. 7.25 Psal 72 1 2. 2 Sam. 16.16 2 Chr 29.18 on Ezra 6.3 to 14. Josephus Antiq. l. 11 c. 4. Exod. 22.26 1 Pet. 2.13.14 Ezek. 19.10 and praying publickly for him whilst he was seated on the Throne as an evil or irreligious practice as such For it is my Judgment that we ought to pray for ALL KINGS which GOD in his Providence sets over us without disputing their Titles whether they be Pagan or Christian bad or good Hetrodox or Orthodox Persecutor or Protector if you deny it I am able to make it appear from the practice of many of Gods faithful Saints and Servants from Abraham downwards to this day see the Scriptures in the Margin But if you do not deny it then I ask why do you not as publick and heartily pray for King William and Queen Mary by Name as you did for King James by Name that in short is the Question For you are a considerable People for number and 't is requisite you should be plain hearted and declare your selves what you can do or what you can not do in this point That you did publickly pray for and address your selves to King James I shall make appear by part of two of your Addresses and the remainining four for there were six Addresses presented to him during his short Reign c. are of the same Nature viz. The Humble Address of the People called QVAKERS to King JAMES II. WE cannot but with grateful hearts both admire and acknowledge the Providence of God that made the Kings Retiring into our Native Country i. e. Scotland in 1679 give a happy Turn to his Affairs to the defeating and disappointing the designs of his Enemies We do justly conceive OVR selves obliged by a special Tye Looking-glass p. 11. to praise God for his Goodness in carrying the King through and over all his Troubles since by the same Providence and at the same time by which the LORD began in that more observable manner to evidence his care of him He made him the happy Instrument to deliver us from our troubles so
at the House of Joshua Bangs in Milden-Hall the 24th of August 1691 touching a certain Charge which I formerly exhibited against him at a Publick Meeting * As in my Book One Blow c. p. 2 3. at Milden-Hall which he then declined to accept of and to defend himself from as well as to own himself Author of his Book Judgment Fixed c. My said Threefold Charge was this First That George Whitehead is a Deceiver of the People 2dly That he is a false Accuser of the Martyrs charging their Doctrine to be corrupt tending to practical Ranterism sordid Ranterism c. 3dly That he is a Favourer or an Excuser of such Principles and Practices as border upon Blasphemy and Idolatry This was the Charge The Spectators present who heard what passed were these whose Names hereafter follow viz. PROTESTANTS QUAKERS Mr. ROBERT RVSSELL SIMON BIRGIS Mr. THOMAS BRADBVRY JAMES BIRGIS Mr. SAMVEL ' KNOWLES JOS. BANGS Mr. JOHN WALTER AMBROSE FRIEND JOHN PAPWORTH EDWARD DEEKES PHILIP CRANNISS and others BENJAMIN ANTROBVS and others THE FIRST CHARGE THAT G. WHITEHEAD IS A DECEIVER OF THE PEOPLE G. W. Come Francis I come of the Defensive part thou art the Plaintiff I expect proof of what thou chargest me with F. B. Here is a Book styled Judgment Fixed Dost thou own it George G. W. That is not material thy Charge is general without any such Condition F. B. I grant all that But did not I send you a Letter to meet you in London to prove my Charge upon you on Condition that you would own your Books and since you have now sent for me I expect you should perform the Condition proposed G. W. I did not send for thee I only told thy Wife I was here if thou hadst any thing to say thou mightst come to me I * Jos Bangs or some others of his Friends heard G. Whitehead say so and that thy coming was at thy own choice Jo. Walter But by your leave Gentlemen your so sending to him was an intimation of your desire of his coming or to what purpose did you send to him OBSERVATION Note Reader that I was surprized not knowing that G. W. was in Town till Ten a Clock over Night for I had sent G. W. a Letter to be in London the 22d of August and had sent away my Books in order to prove my Charge against him there But he wrote me an Answer that he could not wait upon me but had a Journey appointed but did not let me know it was to Milden-Hall where I dwelt but came to Town the 23d day when he might expect my being at London But that day at Ten a Clock at Night I was told of his being there so that I do believe 't is as G. W. said he did not send for me My coming was not pleasant to him And I have reason to think that he would not have come there then had he not thought I had been at London according to my Letter And so I had only I remembred his Letter in Answer which told me he had a Journey to go so then I stay'd for some Neighbours G. W. Well I do own that Book Judgment Fixed c. The Errors of Press excepted F. B. Then from thence I thus prove you a Deceiver of the People for whereas in the Introduction to that Book you pretend that GOD laid a necessity upon you to write that Book and that you was moved of GOD to write the same and there you neither consult Events nor fear Effects c. And yet in the same Book you vindicate your Brother Thomas Rudyard Samuel Cater's Lawyer see p. 219. And in the said Book p. 19 20. you justifie Blasphemous and Idolatrous Titles given to G. Fox as anon will appear in a grand Lye who in vindication of his Client Samuel Cater wrote that I paid my Money voluntarily before Distress was made of my Goods when distrained for Samuel Cater's Fine which was a Lye Now this being a Lye and you justifying him in this Lye this GOD never laid a necessity upon you to write this GOD never did move you to write For saith the Scripture he that condemneth the Innocent and acquitteth thee Guilty ar both an abomination to the LORD And you pretending that GOD moved you to this and many other Lyes in the said Book and the People believing you that you are thus moved and that you cannot err and that what you who pretend your selves infallible speak or write is of as great Authority as the SCRIPTURES herein you deceive the People OBSERVATION That I did not pay my Money voluntarily before Distress see a Certificate under the hands of Mr. Maxey and his Wife who then lived at the Sign of the White Hart to which Inn my Goods was carried c. viz. MEmorandum That we who subscribe our Names do testifie that the Goods of Francis Bugg which was Distrain'd for the Fine of 15 l. 10 s. by vertue of a Warrant from Thomas Shelly Esq a Justice of Peace since deceased c. was carried to the White Hart after Distrained where I then dwelt and was Constable And afterwards the said Francis Bugg came and paid down the Money and teok home his Goods again This my Wife and I can testifie witness our hands this 6th of September 1691. Peter and Judith Maxey G. W. I do not affirm that thou paid down thy 15 l. voluntarily See Painted Harlot c. p. 8 9 10 47 48 49. But I shewed Thomas Rudyard what thou said and reckoned a voluntary Payment and thereupon I vindicated him against thee he being at that time in better Repute with us so 't is no Position of mine but a Supposition that I went upon F. B. Well George that will not hold you have justified an arrant Lye in favour of Samuel Cater which was much to my damage And the People believing you and that in regard of your Pretence of being moved by the eternal Spirit of GOD you in that Case as well as in many others that I could mention have deceived them and unless you can clear your self the Charge stands over your head and you are found guilty thereof c. G. W. I do still say that as to the Body of the Controversie God did lay a Necessity upon me to write that Book But as to particular matters of Fact I write as a Man according to my discretion F. B. So then here is George Whitehead as a Man and G. W. more than a Man G. W. infallible and cannot err and G. W. fallible and subject to err and be mistaken This is a twofold George standing in two Capacities OBSERVATION Note that G. W. herein resembles the Pope For saith Dr. Cole I hold herein rather with Gerson that the Councel is above the Pope The Pope in one respect as he is a Man in his own single person may happen to err but in another respect as he is head Pastor and
chief Bishop and is placed in Peter's Chair he cannot err c. Thus doth the Pope and G. W. stand in a double Capacity upon which Bishop Jewel made this Observation which I think may not be amiss to be incerted viz. And thus as the Heathens in old times imagined their Centaurus to be half a Man and half a Horse the one behind and the other before or their Janus to have two Faces the one behind and the other before EVEN SO have you imagined two Popes in one Body the one going backward the other forward the one bearing light the other darkness the one deceived the other not deceived the one speaking truth the other falshood and yet both these Popes or G. Whiteheads incorporate together in one Person Give us leave therefore Mr. Harding to say now as the whole Vniversity of Paris once said not long since unto Pope Leo viz. We appeal from our Lord the Pope that hath so shamefully erred unto the Pope that cannot err The Defence of the Apology c. p. 635 493 581. THE SECOND CHARGE viz. THAT G. WHITEHEAD IS A FALSE ACCVSER OF THE MARTYRS CHARGING THEIR DOCTRINE WITH RANTERISM SORDID RANTERISM c. Reader this being charged upon G. W. he in his Book styled The Contentious Apostate and his one Blow c. p. 13. says What Doctrine held by the Martyrs did G. W. accuse but only F. B's misapplication of the words which he saith were Doctor Barnes viz. THAT ALL OVTWARD WORKS BE THINGS INDIFFERENT AND MAY BE VSED AND ALSO LEFT When my Quotation of the Martyr's words run thus THAT ALL THESE WITH ALL OTHER OVTWARD WORKS BE THINGS INDIFFERENT AND MAY BE VSED AND ALSO LEFT Now the word OTHER which stands in opposition to things commanded or prohibited in Scripture G. W. hath left out on purpose to pervert my words viz. OTHER than what is commanded OTHER than what GOD hath prohibited c. as the Doctor 's words set forth And as to the MISAPPLICATION of them which was all the Fault he finds in that Book that is left to the Reader to judge For I brought the said Martyr's words as a Testimony against their imposing the Observations of their Womens distinct Meetings as set up by George Fox * See my Book de Christiana Libertate p. 30. to 70. where their Original is set forth and G. F. the Founder and their yearly Meetings Grant and Confirmation Anno 1675. which I judged as indifferent as the eating Flesh or Fish observing this or that day yea or as shaven Crowns long Beards or the Collar of a Fryer's Coat and this is clear from the Coherency of the place alledged But G. W. in his Book The Contentious Apostate recharged c. p. 2. Recharges me with accusing the Martyrs which is such a piece of Art as none but a Man void of Conscience Honesty and Reason would be so Fool-hardy to do His Charge runs thus viz. That F. B. is a false Accuser of the blessed Martyrs in charging that to be their Doctrine which is none of theirs but a gross Perversion Forgery and Abuse of his own both against them the Martyrs and us called Quakers Now from the Premises what indifferent Reader would imagine otherwise but that First F. B. had falsly accused the Martyrs or their Doctrine or at least accused them Secondly That F. B. had wrote a Story of his own or some other Man's and said it to be the Martyrs when it was none of theirs Thirdly That F. B. forged this Quotation both against the Martyrs and Quakers c. Oh the Impudence of this Jugler For I never did either of these And that it may appear so I shall first recite at large my Quotation which I took out of Dr. Barnes's Works p. 298. intituled Mens Constitutions not grounded on Scripture bind not the Conscience c. And as set forth in my Book de Christiana Libertate c. 2d Part p. 122 123. And then let the Christian Reader judge whether I have not faithfully quoted the Doctor and rightly applied his Doctrine viz. as a Testimony against imposing indifferent things as things necessary and to be indispensibly obeyed as was the Case of their Womens Meetings when I wrote that Book wherein I vindicated Christian Liberty which the Foxonian Quakers did then as much withstand as ever the Papists did And as such G. Whitehead charged the Martyrs Doctrine with Ranterism sordid Ranterism as will more largely appear from what he says in the 259 260 pages of his Book Judgment fixed c. But first see the words of Dr. Barns which are as follow viz. Mark that all TRADITIONS of Men which are against or not according to GOD's Law must be destroyed Therefore let every man take heed for it belongeth to their Charge for both the blind Guides and they also which be led shall fall in the Ditch It shall be no excuse for him that is led to say his Guide was blind but let them hear the Word of GOD by his holy Prophets WALK NOT in the Precepts of your Fathers NOR KEEP THEIR JUDGMENTS but WALK in MY PRECEPTS and keep MY JUDGMENTS The OTHER manner of Statutes be when CERTAIN THINGS that be called INDIFFERENT be commanded as things to be done of NECESSITY As for Example To eat Flesh or Fish this or that day is indifferent and free These with all OTHER * The word Other George hath left out in the 13th page of his Contentious Apostate and One Blow And page 2 3 of his Contentious Apostate Re-chargd'd And yet blames me for leaving out the word Such which word Other I suppose my Compositor thought a distinguishing word sufficient outward works be things INDIFFERENT and may be used and also left Now if the Bishops or Ministers will make Laws or Statutes that these indifferent things shall be determinately used so that it shall not be lawful to leave them undone but that we must do them and not the contrary under the pain of deadly Sin here they must be WITHSTOOD and in no wise obeyed for in this is hurt our Faith and Liberty in Christ whereby we are free in all things and unto all Men at all times and in all manners EXCEPT it be in SUCH a Case whereas brotherly Charity or the common Peace should be offended Therefore in all these Cases we be free and we must withstand them that will take this Christian Liberty from us with this Text of Scripture We are bought with the price of Christ's blood we will not be the servants of Men c. Thus have I quoted Dr. Robert Barnes that innocent Martyr faithfully without any Forgery or wronging his Words And it still stands a good Witness and firm Testimony against the Quakers Impositions and forcing Obedience to their Laws and Orders for the observation of their Womens distinct Meetings And that they do so impose and have such Orders I may recite one as it stands Recorded in
your printed Books as in the first Chapter quoting Book and Page c. And with respect to what you have wrote which is false and which I charge upon you and recharge you again as in One Blow c. according to the terms in the first Chapter taken out of Edward Burroughs's Works even the words of your own Propositions then let me have Notice of it a Month and GOD willing I shall readily wait upon your motion And if you will be plain and retract what is false and erroneous and vindicate only what is sound I shall be glad of it but if the contrary I may deal with you accordingly Now if you still shall refuse to come out of your Dens and lurking places and think it your most secure way to save your self by keeping your People in Ignorance then my Advice to you is that you answer my Queries propounded in Battering Rams c. p. 20 21 22 23 24 25. and those referred too in the 9th Query p. 21. and Mr. Archer's Query above recited and as yet unanswered and the Jacobites Query in this Treatise and at the end of them this which followeth viz. Query Whether 't is not possible to write against you who are called QUAKERS and not to write against Truth And lastly Whether it be not possible for a Man to leave and forsake you and write against you but that the Consequence of his so doing renders himself a Self-condemned Apostate which is only a softer word for an Heretick Answer these things fairly and you may hear more from me but if not you may rail forge pervert invert lye and slander I shall rest satisfy'd in that I have thus far discharg'd my Duty to GOD and my Country at this time Milden-Hall April 3. 1692. FRA BVGG THE CONCLVSION SInce I writ the foregoing Treatise I have seen George Whitehead's Book Antichrist in Flesh Vnmasked c. in Answer to a Book Antichrist in Spirit Vnmasked Or Quakerism a Great Delusion c. wherein G. W. seems to hold forth the Principles of the Christian Religion And had I a good ground to believe what he therein sets forth in the Quakers Name to be really so indeed I would stop the Publication of what I have at this time writ against their Errors But until they by some Publick and General Act first Renounce and Condemn under the Hands of some of their principal Leaders and Teachers their manifest Errors laid down in Print and hitherto owned by them a few whereof I have herein related I have no reason to believe that they mean as they say but like deceitful Workers they transform themselves into the likeness of what they really are not that is to say into the likeness of the Ministers of Christ and true Professors of the ancient Faith and thereby deceive the simple with their feigned words and jugling tricks who like our Enemies at Sea either to defend themselves from our stroke or to draw us into their snare will put up the English Flag So these now make a shew of their owning the Scriptures to be Holy which formerly they frequently call'd CARNAL LETTER (a) West Pet. Answ p. 13 23. News out of the North p. 14 35 39. and Truth 's Defence p. 28 56 60. EARTHLY LETTER (b) Idem p. 14. the HVSK (c) Idem p. 53. and Way to the Kingdom p. 8. DVST (d) Discovery of Antichrist p. 9. and DEATH (e) Idem p. 9. and G. Whitehead's Ishmael p. 10. but now tell us they are Holy What! Is that which is Carnal and Earthly Holy Is the Husk Dust and Death Holy This is Jugling with a Witness but blessed be GOD these Jugles and these Juglers are discover'd daily even so Amen They own the Humanity of Christ his Death Suffering Resurrection and Ascension and hoping for Salvation through the Imputation of Christ's Righteousness and meritorious Death and Passion * See their Paper stiled The Christianity of the People commonly called Quakers c. But when I look into their former printed Books and especially their Epistles which they frequently sent to their Friends to be read in their Church Assemblies there is not a word of any such Confession so that what G. W. hath now writ is but like the French Men when they put up the English Flag merely a Trick and Sham and ought not to be taken notice of any otherwise than as such And therefore to make this evidently appear I may first recite part of George Whitehead's Book aforesaid and secondly two or three Passages out of one of their Epistles wrote by two of the most eminent amongst them when living namely Edward Burroughs whose Works they Reprinted in Folio of whom Josiah Coal in his Testimony for him hath this passage viz. That he Edward Burroughs was a Man endued with the ALMIGHTY Power of GOD which lived and reigned in him c. Yea and that He was a Man in whom the FVLNESS dwelt of Grace and Vertue * See the Testimony of his Life c. put forth 1662. by G. Fox G. Whitehead and Josiah Coal c. p. 24. c. The other was Francis Howgil whose Works they also Reprinted in Folio of whom great things are also spoken in the Testimonies writ in favor of him which by the Consent and Approbation of their Church are prefixed to his Works These two Sons of Thunder and Consolation as the Titles of their Books do bespeak them wrote from Ireland to the Camp of the Lord in England called Quakers which they thus Intituled viz. THIS IS TO GO ONLY AMONGST FRIENDS By which the Reader will easily perceive that what G. W. hath lately wrote by way of Confession and in the Quakers Name is only to amuse his Reader and delude the World For in the whole Epistle containing 23 pages in Quarto there is not a word which sets forth the Scripture to be profitable for Doctrine not a word by way of Confession of Sins to GOD or asking Pardon for Christ's sake not a word about their owning or valuing the Incarnation of our blessed Saviour his Sufferings Death Resurrection or Ascension not a word of their hopes of being saved through the Imputation of Christ's Righteousness and Merits as G. W. would now insinuate which sufficiently shews that they are of a different Faith to what the Holy Apostles and blessed Martyrs were of And Thirdly I shall make some Observations or Animadversions upon the said Epistles in order to shew the Fallacy of the seeming serious Confession of G. Whitehead and how Janus-like they look two ways viz. when they write to their Friends certain Epistles to be read in their Church Assemblies to inculcate their Principles and wild Notions into their unsteady Heads and unstable Souls and another thing when they write to be seen of Men and to be viewed by the true Professors of Christianity And now to the first viz. A Recital of part of G. W's words in his